Philip Arthur Bence PhD Thesis - Research@StAndrews:FullText

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Theology of Culture. p. 211,12. (Cf.
"He who is the Christ is he who brings the new eon, the new
reality. And it is the man Jesus who in a paradoxical
assertion is called the Christ. Without this paradox the
New Being would be an ideal, not a reality, and consequently
not an answer to the question implied in our human
situation." Systematic Theology. 1:56.)
''Cf. "All this is manifest through the picture of
Jesus the Crucified. God's acceptance of the unacceptable,
God's participation in man's estrangement, and his victory
over the ambiguity of good and evil appear in a unique,
definite, and transforming way in him." Tillich, Systematic
Theology. 111:241.
"Cf. "Jesus as the Christ is both an historical
fact and a subject of believing reception. One cannot speak
the truth about the event on which Christianity is based
without asserting both sides." Tillich, Systematic
Theology. 11:113. (Cf. 1:40.)
"Tillich, "He Who Is the Christ," in The Shaking of
the Foundations. p. 142. (Cf. Systematic Theology.
11:112.)
Systematic Theology. 11:123. (Cf. "The
event on which Christianity is based has two sides: the
fact which is called 'Jesus of Nazareth' and the reception
of this fact by those who received him as the Christ. . • •
And Christian theology as a whole is undercut if one of them
is completely ignored. If theology ignores the fact to
which the name of Jesus of Nazareth points, it ignores the
basic Christian assertion that Essential God—Manhood has
appeared within existence and subjected itself to the
conditions of existence without being conquered by them."
Ibid. p. 112,13. Implicit within Tillich's theology is the
relative importance, but not the exclusivity, of the
Christian religion and its tenets (symbols). Thus, while
any or all of Christianity's distinctives may be essential
to its adherents, those symbols may not hold the same power
or relevance for persons seeking God outside Christianity.)
1-"The Christological problem of today . . . does
not lie in the question of an historical event, about the
empirical reality of which faith and historical science are
at war. . . . To practise Christology does not mean to turn
backward to an unknown historical past or to exert oneself
about the applicability of questionable mythical categories
to an unknown historical personality." The Interpretation
of History. Translated by N.A. Rasetzki and Elsa L. Talmey.
(New York: Scribner's, 1936), p. 264,65. (Cf. Systematic
Theology. 11:123.)
'-aCf. "No command to believe and no will to believe
can create faith." Tillich, Dynamics of Faith. p. 38.
Systematic Theology. 111:238. (Cf.
"Faith is based on the [previous, at least in logical terms]
experience of being grasped by the power of the New Being
through which the destructive consequences of estrangement
are conquered." Systematic Theology. 11:179.)
"Tillich, Dynamics of Faith. p. 16. (Cf. "Faith
Is based on the experience of bein g grasped by the power of